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Gemenskap Och Ambivalens Finsk-Svenska Möten I Finlandssvenska Läroböcker I Historia

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Gemenskap Och Ambivalens Finsk-Svenska Möten I Finlandssvenska Läroböcker I Historia Gemenskap och ambivalens Finsk-svenska möten i finlandssvenska läroböcker i historia NIKLAS AMMERT ”Svenskar äro vi inte, ryssar vilja vi inte bli, låt oss därför vara finnar”.1 Citatet är hämtat från den finlandssvenska historieläroboken Vändpunkter i Finlands historia, som återger vad den finländske akademikern Adolf Ivar Arwidsson sägs ha uttryckt. Avsnittet berättar om de nationalistiska idéer som florerade vid akademin i Åbo i början av 1800-talet. Bokens författare beskriver en ståndpunkt i relationen mellan Finland och Sverige. Samman- hanget signalerar att de finländska aktörerna skilde sig från de svenska. En sådan textpassus är inte unik på något sätt. Läroböcker är i många avseenden värdeladdade. Deras funktion är, utöver att förmedla kunskap, också att ut- trycka och överföra värden och att fostra eleverna.2 En specifik aspekt av vär- derande fostran är de uttryck för nationell identitet som förekommer i läro- böcker från flera olika länder.3 En sådan funktion bygger på kopplingen mel- lan historia och identitet. Den brittiske sociologen och nationalismforskaren Anthony Smith menar att uppfattningar om identitet och gemenskap bygger på olika komponenter, varav historia, minnen och gemensamma myter är 1 Folke Nyberg, Vändpunkter i Finlands historia. Historia för gymnasiet (Helsingfors 2006), s. 18. 2 Se t.ex. Göran Andolf, Historien på gymnasiet. Undervisning och läroböcker 1820–1965 (Stockholm 1972); Tommie Lundquist, ’Från Gud och fosterlandet till arbetet, freden och värl- den. Historieämnet i den obligatoriska skolans undervisnings- och läroplaner 1878–1980. En didaktisk studie’, Kronos. Historia i skola och samhälle (Linköping 1988) och Herbert Tingsten, Gud och fosterlandet. Studier i hundra års skolpropaganda (Stockholm 1969). 3 Marc Ferro, The Use and Abuse of History (London and New York 2003), s. X, 356–357. I en större studie av historieböcker beskriver Marc Ferro att varje land har en nationalistisk och mer eller mindre etnocentrisk historieskrivning. Historisk Tidskrift för Finland 1 • 2009 årg 94 2 Niklas Ammert centrala.4 Historieläroböckernas berättelser om det förflutna ter sig därför mycket viktiga i den nationella identitetsbildningen. Ordet identitet härstammar från latinets idem som betyder den samma eller en och samma, d.v.s. den som människan är eller upplever sig vara. Man är en och samma i relation till omgivningen, men identiteten kan också vara kol- lektiv. Identitetsbegreppet utgår då från antagandet att människan uppfattar att hon tillhör en grupp. Den tyske historikern Klaus Bergmann förtydligar detta ytterligare och beskriver relationerna mellan identitet och historia på följande sätt: ”[I]ch-Identität ist immer auch die historische Identität von sozialen Gruppen, denen das Individuum sich zugehörig weiß oder fühlt.”5 Det handlar om känslan att vara en del av en gemenskap i förhållande till någon annan eller till något annat.6 Filosofen Richard J. Bernstein betonar vikten av relationen till ”den andre” och ser identiteten som formad i en dia- lektisk process mellan subjektet(-en) och ”den andre”.7 Hela det ovanstående resonemanget bygger på att historien betyder något för människor, och att den kan sätta individer och grupper i en föreställd kontakt med människor och deras situation i en förfluten tid. Den historiska relationen bär en gemen- skap och en identitet över tid. På motsvarande sätt kan den gemensamma identiteten möjliggöra en förståelse för en förfluten tid, och i förlängningen också för nutiden. I den inledningsvis citerade finländska läroboken står Finland i en historisk relation till grannlandet Sverige. Finlands historia är till stor del gemensam med Sveriges, och kopplingen mellan de båda länderna är därför naturlig. Historikern Ainur Elmgren har i sin forskning om Sverigebilden i finländsk press belyst relationerna mellan de båda länderna. Hon beskriver förhållan- det till Sverige som en eko-effekt, där ett ständigt närvarande Sverige fung- erar som bollplank i en inhemsk finländsk politisk debatt.8 De båda länderna 4 Anthony D. Smith, National Identity (London 1991), s. 14. 5 Klaus Bergmann, ’Identität’, Klaus Bergmann et al., Handbuch der Geschichtsdidaktik, 5. überarbeitete Auflage 1997 (Seelze-Velber 1997), s. 25. 6 Ulrika Wolf-Knuts, ’Den mångbottnade identiteten’, Krister Ståhlberg (red.), Finlands- svensk identitet och kultur. Meddelanden från Ekonomisk-statsvetenskapliga fakulteten vid Åbo Akademi (Åbo 1995), s. 2 ff. 7 Richard J. Bernstein, The New Constellation. The Ethical-Political Horizons of Modernity/ Postmodernity (Cambridge 1991), s. 68. 8 Ainur Elmgren, Den allrakäraste fienden. Svenska stereotyper i finländsk press 1918–1939 (Lund 2008), s. 11, 13; se också Iver B. Neuman, Uses of the Other. The East in European Iden- tity Formation (Minneapolis 1999), s. 137. Gemenskap och ambivalens betyder något för varandra. Man kan i dagsaktuell svensk debatt jämföra med hur Finland och finländska framgångar ständigt är närvarande då svensk skola och skolpolitik diskuteras. Finlands goda resultat finns som en referens att förhålla sig till. Likaså är Finlands väg tydlig i den svenska försvarsdebat- ten. De som ogillar ett nedbantat svenskt insatsförsvar hänvisar ofta till det manstarka finska invasionsförsvaret. På samma sätt harS verige varit en viktig referensram för Finland. Under det kalla kriget navigerade Finland i Sov- jetunionens skugga, men med blicken riktad mot det friare Sverige. Under senare år har en förändring ägt rum i och med att Finland och Sverige umgås på en mer jämlik basis. Sverige är inte längre storebror, och Finland är inte längre fattigt och hotat, utan snarare tvärtom.9 Men i några sammanhang beskriver man i den finländska debatten svenska svek. Det kan handla om den uteblivna svenska undsättningen 1939–40, men också om då Sverige i början av 1990-talet ”lämpade” Finland över bord och närmade sig EG.10 Den dubbla, ambivalenta, hållningen i förhållandet mellan stater är, enligt filosofen och etikernE mmanuel Lévinas, typisk när det handlar om identitet och uppfattningar om ”den andre”. Det handlar om en relation som är ett slags mysterium. Ibland är den andre vad man vill att den ska vara, och i andra fall inte. I fråga om grannländer framhåller man stundtals gemenskap, och stundtals gör man det inte.11 En historiedidaktisk studie Historiedidaktikens funktion är att studera och analysera mötet mellan män- niskan och historien, i det här fallet vilken bild av Finlands relation till Sverige finlandssvenska elever möter i sina läroböcker. Det här är ingen receptions- forskning, och inte heller forskning som observerar vad som händer i den faktiska undervisningen. Den här studien koncentreras till avsändarsidan i undervisningen – historieläroböckerna. I studien analyseras hur läroböcker- nas berättelser och beskrivningar talar till läsaren samt hur de förmedlar och samtidigt erbjuder en inblick i och en förståelse för det förflutna och nuet. 9 Tapani Suominen & Anders Björnsson (red.), Det hotade landet och det skyddade. Sverige och Finland från 1500-talet till våra dagar. Historiska och säkerhetspolitiska betraktelser (Stock- holm 1999), s. 12–13. 10 Bo Huldt, ’Inledning’, Tapani Suominen & Anders Björnsson (red.), Det hotade landet och det skyddade. Sverige och Finland från 1500-talet till våra dagar. Historiska och säkerhetspoli- tiska betraktelser (Stockholm 1999), s. 20–21. 11 Emmanuel Lévinas, The Levinas Reader, edited by Seàn Hand (Oxford 1989), s. 43, 294. 4 Niklas Ammert Syftet med den här historiedidaktiska analysen är att beskriva och analy- sera mötet mellan Finland och Sverige i aktuella finlandssvenska läroböcker i historia. Jag närmar mig materialet genom följande frågor: Hur framställs möten mellan Finland och Sverige i läroböckerna? Vilka typer av berättelser kan urskiljas, d.v.s. hur förhåller de sig till relationen mellan det förflutna och nuet? Vilken bild ger man av relationen till Sverige? Studien bygger på en analys av åtta läroböcker i historia från årskurs fem t.o.m. gymnasiet i Finland. Samtliga böcker är utgivna på Söderströms för- lag. Förklaringen till detta urval är att Söderströms är det förlag på den fin- ländska marknaden som ger ut svenskspråkiga läroböcker i historia för både grundskola och gymnasium. Då jag i undersökningen analyserar textpassager där möten mellan Fin- land och Sverige behandlas, sorterar jag berättelser med utgångspunkt i de kategorier och den berättelsetypologi jag presenterar nedan. Jag återger och kommenterar de tecken och karakteristika på berättelser jag finner.S lutligen närmar jag mig hur man innehållsligt beskriver Sverige, vilket också hanteras i relation till teoretiska begrepp. Ett sådant tillvägagångssätt ligger i linje med de kriterier för narrativanalys som psykologen Amia Lieblich har satt upp: det handlar om att belägga med citat, och om att analysen görs i ljuset av teorier. Studien skall också vara innovativ eller originell för att ge nya perspektiv på historien.12 Elever i skolan läser inte en lärobok från pärm till pärm, och de ser därför inte övergripande linjer av typen ”den stora berättelsen”. Elever och lärare arbetar snarare med ett avsnitt i taget, och läsaren möter just det budskap som presenteras i ett aktuellt textavsnitt. Ambitionen är därför inte att ge en representativ bild av finlandssvenska läroböcker i historia. Den är i stället att belysa de textavsnitt i vilka möten mellan Finland och Sverige behandlas. Analysen sker emellanåt på mikronivå, och behandlar betydelsebärande for- muleringar och sammanhang. Framställningsansats De möten mellan
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